Remarks

The writer, in bringing this interesting sketch to a close, ventures to crave further indulgence of his reader in drawing out a few points of important and suitable application.

First, The review of Miss Graham’ ’s painful, though temporary, apostacy marks the great moment of being well-grounded in the elementary principles of the Gospel. A few hints maybe here suggested to the inquiring and serious mind. First, the danger of a cavilling temper. Here lurks the first rising of the spirit of infidelity. Miss Graham’s natural character was especially open to this temptation. Indeed this is the fleshly indulgence of every intellectual mind undisciplined by the principles of the Gospel. It gratifies the love of distinction. It is the worship of self, that worst idol, that most subtle enemy of vital religion. “Vain man would be wise, though man be born like a wild asss colt” is the Divine and pointed illustration of the folly and littleness of this natural principle of the heart. Solid satisfaction and rest in the Scriptural revelation will only be found in cultivating what Calvin calls — ‘a kind of learned ignorance,’ a well-instructed contentment to be ignorant of what God has foreborne to declare. But to begin with the speculative instead of the practical truths of Revelation, and to insist upon an explanation of its difficulties as a pre-requisite to the acknowledgment of its authority, and personal application of its truths — this spirit resists faith, the appointed medium of Divine light; and thus gives to infidelity all its force, and leaves the heart the unconscious victim of its own delusions. The more we are disentangled from speculative inquiries, and occupied in the pursuit of Scriptural truth, the more settled will be our conviction of the genuineness of the testimony, and our consequent enjoyment of its privileges. Let us not therefore trifle with temptation, by suffering the objections of a cavilling infidelity to “lodge within us.” Let us instantly bring them to the test of conscience, “to the law and to the testimony.” Thus let us “resist the devil, and he will flee from us.”

Secondly, We would inculcate an implicit faith in the Divine Record. And here we trace the source of all the sin and misery that have deluged the world for nearly six thousand years. God’s unchangeable declaration, “Thou shalt surely die,” was diluted to an uncertainty. Thus when confidence in the word of God was weakened, Satan’s lie easily prevailed. On the other hand, how fully did Miss Graham’s unreserved reliance on the promise, “Ask, and it shall be given you,” recover her fine mind to its true position; entrenched upon the supreme authority of Scripture; prostrate in a sense of her ignorance; honouring her God, -and honoured by him, in a trembling reverential submission to his word. How many cavilling questions arise in the defect of this spirit! The difficulties which cannot be presently explained are considered reasonable grounds for unbelief. Man, under the pretence of a desire to satisfy his doubts, rebels against what he does not understand, and begins to “reply against God.” But in fact we want not more light, but more humility. Herein consists the important difference between the caviller and the sincere inquirer. The one questions, speculates, and is dissatisfied. The other in the consciousness of his “blindness,” is willing to be “brought by a way that he knew not, and to be led in paths that he had not known.” He follows under the guidance of the Spirit of Truth, like Abraham under the direction of Providence, step by step in implicit faith. He asks not, “How can these things be?” but, “Thus saith the Lord,” determines all his difficulties without gainsaying. And this practical acknowledgment of the supremacy of Scripture is the just demand of God. We must not, according to the principles of neology, degrade the authority of his word, by subjecting it to trial at the bar of reason. We must not descend from our hi<xh vantage position of faith, to the lower ground of disputation. This inversion of the respective offices of reason and faith casts down God from his throne, and turns our light into darkness. Reason must indeed be exercised in examining the credentials of the revelation -r for to receive an unauthenticated testimony is credulity, not faith: and scepticism is less culpable than belief. But the credentials being once established, we are bound to receive its contents with the most implicit submission. Having once, therefore, admitted the Divine claim of Scripture, we must yield to it our unreserved homage. The question is not, “What thinkest thou?” but “How readest thou?” This is the humility of faith, the child-like spirit of the Gospel, the evidence of the conversion of the heart to God. “Whosoever shall” thus “humble himself as a little child, the same is greatest in the kingdom of heaven.” — The enriching light of Divine teaching dispels many difficulties of the. reasoning mind. “If the eye be single, the whole body shall be full of light.” “Sitting with Mary at Jesus’ feet,” and “learning of our meek and lowly” teacher, we “shall find,” instead of uncertainty, confusion and wretchedness, “rest unto our souls.”

Thirdly, We would impress the importance of a solid experience of the power of the gospel upon thv heart. When the objections against Christianity are fairly answered, the main hindrance to its reception yet remains. There is a strong connection between the speculative principle of infidelity, and the “evil heart of unbelief.” Unbelief is the disease — not of the understanding — but of the heart. It comprehends the “fulfilling of the desires of the flesh and of the mind.” In the one case it is the love of sin resisting the holiness of the gospel. In the other case it is (as we have just illustrated the subject) the unsubdued pride of the heart rejecting the humility of the gospel. A full and practical reception of the truth of God is therefore a powerful defence against the subtle and encroaching enemy. It was a defect in this point, that exposed Miss Graham to the baneful influence of her investigating mind. Her early principles of religion, though sincere, were not inwrought in her soul in deep and permanent influence. This unfixed character formed therefore an ineffective safeguard in the atmosphere of powerful temptation. Her neglect of prayer threw her off for a while from her dependence upon God. Her doubts thickened upon her. The strength of her soul was paralyzed. The enemy was at the door, and took advantage of her loss of inward perception to gain a temporary ascendancy. However strong and satisfactory is the external evidence of the gospel; yet we want the apprehension and proof of its adaptation to our necessities to endear and establish it to us in all the strength of sensible demonstration. When “the gospel comes in power, and in the Holy Ghost,” then does it come with much assurance. “He that believeth hath the witness in himself.” The transforming power of the gospel into the Divine image is the most decisive evidence of its Divine origin; and this is an evidence which is always present with us — connected with all our Christian habits of thought and practical life — and accumulating in weight of testimony, in every successive instance of its efficacy throughout the world. The unbeliever therefore (for this is the real character of the merely nominal professor of the Bible) enters into conflict with the infidel at very serious disadvantage. He may probably be inferior to his opponent in power of reasoning, and subtlety of argumentation. He may be unfurnished with a distributive view of the historical evidence of the gospel, to repel the attacks that are made upon it; and, being unable to strengthen his points by the demonstrable evidence of his own senses, he is in great danger of being shaken from the first principles of his faith. Or even supposing him to be on equal terms with his adversary — well-furnished with an outward coat of armour; yet if his interior be not defended by “the whole armour of God,” the poisoned arrows may find an entrance into his inmost soul. If he be ignorant of the spiritual blessings of the gospel, he can have but a very imperfect conviction of the importance of its principles. They hang loosely about him. There is a want of energy in the grasp to “hold them fast;” and not being “grounded and settled in the faith,” never having had a real possession of “the hope of the gospel,” he cannot be secure against being “moved away from” the profession of it. His indecision is the first step to apostacy, and, should it proceed to this ultimate point, it is only his just punishment for neglecting to walk closely and humbly with his God. It is therefore most difficult for him to keep the field at all points against the infidel upon the low ground of external argument. For though we protest against the supposition of any vulnerable, or even debateable points on the side of Christianity; yet

the strength of the infidel side, as we have just hinted, bears upon his opponent with mighty influence connected with the appetites of his own heart. Thus man becomes not only a rebel against his God, but a traitor to himself, and the murderer of his own happiness. Living, therefore, without prayer — we should assay to go to the intellectual conflict with armour that we have not proved, and therefore that would render us bat uncertain protection. Unexercised in Christian faith, we cast away the only “shield, whereby we could quench the fiery darts of the wicked one.” In proportion to the practical influence of the principles of the gospel will be our intelligent conviction of their Divine origin. A holy taste will enable us to receive the evidence of Christian truth. In every step of spiritual religion will the invisible realities of the gospel be embodied and appropriated. The light to discover their external evidence will be thus increased by the removal of a counteracting internal bias; and the believer, retreating in a heavenly atmosphere of communion with God, will be little disturbed by speculative doubts — “Thou art my hiding-place and my shield; I hope in thy word.”

Lastly, let the mind be informed, expanded, strengthened in its positions by an intelligent acquaintance with some of our most valuable treatises upon the evidences of Christianity — those most especially, that connect the testimony of internal perception with external proof. Thus covered at all points of intellectual or spiritual warfare “with the armour of righteousness on the right hand and on the left” — the simple-minded Christian will “be ready always to give an answer to every man that asketh him a reason of the hope that is in him with meekness and fear.”

II. We would mark from this Memoir the high importance of a settled profession of the gospel. We have already seen the rich and matured character of Miss Graham’s doctrinal sentiments. Hers was not the religion of feelings (though her feelings were powerfully engaged,) but of solid intelligent conviction. There was no excitement of impulse or imagination, no love of novelty, but a contentment in solid, Scriptural, and practical views of Divine truth. Here was a ground-work for that steady consistency of Christian profession, in which she was enabled to serve her God and Saviour with acceptance and»usefulness. It would be a painful investigation to trace the various causes and symptoms of that unsettled aspect of religion, which the present state of the church so largely exhibits. Too often we find the profession to be of a superficial, and therefore of an uninfluential character. A susceptible temperament opens the door to self-delusion. The religion of the imagination is substituted for the religion of the heart. Sentimentalism captivates the mind by a sort of confused ideal sublimity. Unorganized excitement is mistaken for solid practical principle. External separation from the world is identified with the spiritual love of holiness. A habit of serious thought and partial reformation is commenced without any defined motive or object. Hence, when the temporary impulse has subsided, the baseless fabric resting upon it begins to shake. The religion of novelty and interest becomes irksome drudgery, without any spring of activity or privilege. The peace and joy, which had been anticipated as the immediate result of a certain train of feelings, ends in disappointment; and the “goodness” which had no connexion with tenderness of heart, humility, and faith, “passes away as the morning cloud, and the early dew.” The man who had been living upon notions, doctrines, and feelings — not upon realities — sinks down into the character of a dry, heartless professor, with no genuine response to the vitality of godliness.

Of others again we would speak with special tenderness, while we are constrained to consider them as wanderers from “the old paths,” where the church of God has hitherto found “rest,” refreshment, and establishment. But we cannot view without the deepest concern the attempt now made by true disciples of Christ (for such undoubtedly are many of those to whom we allude) to degrade the Son of God to a sinful participation and sympathy with our nature. We feel bound to protest against that ’ great truth,’ now for the first time opened to the church — that believers in this life of sin and imperfection, attain at leastr equal communion with their God, and participation of Divine influence with their heavenly Saviour. Thus is the child of fallen Adam complete in himself, not in his Saviour. He needs no exercise of contrition, no application to the blood of the atonement for his daily deficiencies, no High Priest to “bear the iniquities of his holy things.” The plenary baptism of the Spirit- precludes the need of an atoning and interceding Saviour for present deficiencies and defilements, and perfects what is called an holiness in the flesh, an inherent righteousness, which blots out the character of sinners, and obscures the glory of the righteousness of the Redeemer, as the exclusive ground of justifification before God.

If we look for the external seal of these anti-scriptural doctrines, it will be found in the exhibition of certain tongues (dissimilar from the primitive manifestations, because unknown, and therefore unfruitful to the church) connected with impulses of an extraordinary character, both of which have been confessed by some of the most accredited subjects to have been the offspring of delusion. Does not all this seem to invest the Apostolic caution almost with the character of prophecy — “I fear, lest by any means, as the serpent beguiled Eve through his subtlely, so your mind should be corrupted from the simplicity that is in Christ]” That these doctrines come not from Christ is manifest from their obvious tendency to exalt self, and to stain the unspotted holiness of our Divine Saviour. That they are not the fruit of the unction of the Spirit, is equally clear from their results, in obscuring- the light and authority of Scripture by some super-induced credentials, and thus confounding- “the spirit of truth” in the word, and “the spirit of error” in the new revelation. That as novelties they have no stability, we are encouraged to believe from the gracious deliverance that has been manifested to some, who were fast bound under their seductive influence; while those who are yet beguiled claim (though perhaps they may not thank us for putting forth the claim) our Christian sympathy, forbearance, and prayer.

What are wanted on all sides as the basis of an established profession, are — First, brokenness and contrition of heart. Here, as we before observed, Miss Graham’s deficiency exposed her to “the snare of the devil.” Not being deeply impressed with the sense of her own vileness, she could not lie low enough before her God to receive his pure and heavenly light in her soul. He was therefore pleased to humble her thoroughly, till he had brought her to his feet; that happiest, lowest, yet most exalted place for a redeemed sinner. What Job learnt in his prostrate frame of humiliation, made all the former attainments of this “perfect man” of God appear as nothing in his eyes. And indeed there is much to be acquired in a self-abasing walk with God, and in a well-digested study of our hearts, before there can be any capacity for receiving a Scriptural apprehension of the doctrines, that are the matter of present controversy in the church. The decided views on these subjects, that are sometimes received at an early, and perhaps uncertain, stage of the Christian profession, have been probably obtained under the influence of excitement, rather than from Divine teaching — from an implicit submission to some professed leader in the church, rather than from a simple exercised study of the sacred volume. In the spirit of brokenness of heart this deluding power of excitement is subjugated to a chastened temper of tenderness and self-distrust. One want absorbs every faculty and desire of the soul. There is no temptation to linger by the way in busy idleness amid the attractions of novelty. There is a careful guard against all entanglements of disputation, that might, by diverting the mind from the main object of pursuit, palsy the spiritual affections, and pervert even the word of God to an occasion of erasing instead of fixing permanent impressions upon the heart. In this spirit of “simplicity and godly sincerity,” the mind will gradually be enabled to receive Scriptural statements, that before, it had been unable to comprehend; and will grasp, with an intelligent habit of faith, the fulness of Divine truth in all its happy and practical influence.

Connected with this temper, spiritual apprehensions of Christ are of the utmost moment. This was the main principle of Miss Graham’s steadiness of profession. She was accustomed, as we have before noticed, to “consider Christ.” Hers were not transient glances at the glorious object of faith. Her religion was characterized by a contemplative habit of connecting every part of the Christian system with Christ. And in this great subject, the most intellectual mind will find full employ. Unfathomable depths, after a long life of research, will yet remain to be explored. Here we may advance with deeper intensity of interest at every successive step, until the whole soul is “filled with all the fulness of God!” A mind sustained and invigorated by these sublime contemplations, will lose its speculative taste; will try “doubtful disputations” by their reference to this grand subject; and, while enlarging to the utmost its compass of sacred truth, will be drawn off from uncertain doctrines to those that are evidently Scriptural in their character, clear in their light, fruitful in privilege, holy in influence. “Not” being altogether “ignorant of Satan’s devices,” the Christian will readily trace to its proper source all diverging from this concentrating point, and will steadily guard against this baneful “corruption from the simplicity that is in Christ.” And thus living by faith, he will live upon the vitality of the gospel. The unfolding of Christ makes holiness at once practicable and precious. His principles, as they expand in knowledge, will become more practical in resalts; while these results will reciprocally exercise his principles in a more lively and delightful glow of Divine light.

For the cultivation of this spiritual contemplation, habits of retirement seem to be of importance. Leaving the time, measure, and rules to every man’s judgment and conscience, and being fully aware that a difference of character generates in this particular a diversity in the operation of Divine grace — we cannot forbear inculcating the general subject as applicable to the several departments of the church. Doubtless Miss Graham drew much advantage from her retired habits to exercise her mind in heavenly contemplation. Probably much of the defective standard of attainment and privilege in the present day may be traced to the neglect of the habits now adverted to. Christians actively engaged in the service of God may be ensnared by the very activity of their engagements. Those of a more quiet and collected temperament, will connect their “times of refreshing from the presence of the Lord” — their most solid, stable, invigorating comfort — with the cultivation of this habit. Those who are enabled still to maintain the freshness of their early impressions, feel their need of this advantage, and mourn over the deprivation of it as a loss, for which no Christian society — however refined, elevated, or holy — can compensate. All who realize the difficulties of their daily path, and the weariness that belongs to incessant watchfulness and conflict, must feel; that as the body cannot be sustained without sleep, so neither can the soul thrive without the active rest — so to speak — of retirement with God. A recollected habit of mind — shutting out the world, and calling home our thoughts to Christ and eternity — is indispensable to give life and spirituality to our religion, to bring the one object of faith into fixed contemplation, and the more enlivening prospects of eternity into more constant influence.

Need we further suggest the incalculable importance of a deep and spiritual study of the word of God, in connection with an established profession of the gospel 1 Miss Graham’s exclusive study of the word after the period of her recovery from infidelity — (‘the Lord helping her to pray over every word she read’) must have been productive of a rich harvest to her soul. And indeed the general supremacy and entireness of this sacred study throughout life was a main source of her mature apprehension of the doctrines of Christ. May not a partial study of Scripture explain the difficulty — why sincere Christians — praying for the promised “guidance of the Holy Spirit into all truth’’’’ — should yet be left under the influence of error 1 Do they heartily desire to be guided into all truth — into practical as well as doctrinal — into humbling- as well as the more exciting — truths T Is every part of the holy book, after the example of this devoted saint, honoured as the word of God — carefully explored, and earnestly prayed over? The promise sapposes a diligent search of the whole field of Divine truth, and the neglect of any part of this field shuts us out from the sphere of the promise. Perhaps also a superficial study of “the word of Christ” — even when the whole surface is surveyed — is one of the most prominent causes of slight profession in the present day. It too often lodges only — not “dwells” with us; or it dwells with us — not in us; or the “riches” of the treasure-house are too little regarded; or Christian “wisdom” is little exercised in the application of its contents to our several emergencies. In some cases we mark a disproportionate attention to the externals of Scripture, which betrays a criminal in difference to its spiritual excellences. The holy simplicity of study is deteriorated. The mind is contented to feed upon husks, while the heavenly pleasures connected with the internal study of the sacred volume are untouched and unknown. With others again the subjects revolve before the mind, but without research. The difference is inconceivable between the act of reading, and the habit of meditation and search in the sacred volume. If the mind does not ponder often upon Scripture, no definite views will be obtained; no profitable instruction drawn out from it. Whereas a spiritually reflecting mind will extract rich meaning from its apparently difficult and barren portions. Being made the subject of thought, and formed into materials for prayer, Scripture knowledge becomes of -a more heavenly character; and meditation upon a single passage becomes more fruitful than the general reading of large portions of the sacred book. Perhaps there is no precept more intimately connected with Christian establishment, than that which has been indirectly adverted to — “Let the word of Christ dwell in you richly in all wisdom.” Let there be no part of us, where the word does not dwell. Let there be no part of the word, that does not dwell in us. Here is a new world of heavenly light, where the intellect is called forth into its full exercise. Here the soul is refreshed, and the heart is moulded under the influence of Divine wisdom; and hence stability of our profession “in the simplicity of Christ.” F

We would venture to add a few words upon the high responsibility of cultivating “the spirit of a sound mind.” The high estimate which the apostle formed of this faculty may be seen in his placing it among the special gifts for the work of the ministry, and in his prayers for his own son in the faith, and for his beloved flock, that they might maintain it in constant exercise. His own example proves, that — instead of a sound judgment cooling the fervour of zeal (as it is sometimes supposed to do) — it increases its effect by directing its movements. Indeed a weakness in this point brings with it many hindrances to a settled consistency of profession. A luxuriant imagination often obscures the well-regulated and implicit exercise of faith. The truth is often clothed with adventitious attractions. It is not received simply as of God. There is a want of clear perfection and determined grasp of the points presented to view. Again, an excited temperament without a staid judgment, opens many avenues of delusion. This is a matter of frequent notice in the cases of a defective religious education, or of late conversion; or in a rapid transition from the cares of business or the warfare of the camp, to the heated atmospheres which are now to be found in the church. The dazzling brightness of truth breaking in upon unfurnished minds, and often upon palpable darkness, overpowers the faculty of discrimination. The overturn of their former opinions has destroyed confidence in their own conclusions; and together with their old prejudices, their intellectual stability is swept away.

In another direction, also, lively affections and weak judgment give a wrong bias to the character. The Christian under an enlivening sense of the Saviour’s love is ready to embrace any new view or doctrine, which he conceives calculated to honour and exalt him. Now a controlling power is as necessary for the healthful regularity of the mind, as an invigorating principle. Opiniative decision is too often mistaken for spiritual principle. We want the influence of “the wisdom from above,” not only to open to our minds expanded and attractive views of truth, but to enable us to affix to every part its just proportion — that no favourite doctrines be suffered to absorb our interest, or be raised to an undue importance — that essential points may have their preponderance over those of a more doubtful character — that every step of our progress may present to us a more complete view of the harmony of the system. The multitude of excursions in the theological field, without arid beyond the rule of revelation, are an evidence of that wandering of the mind from reality, and that triumph of imagination over truth, that denotes a mind not in the full possession of its own powers. But let us in another track be careful that the sublime contemplation of the gospel does not pamper a prurient curiosity: but rather that it gives a more settled character to our faith, and a wise and active direction to our practice. Let us watch, also under the exercise of this sound mind, that the fear of uncertain doctrines does not quench the ardour of Scriptural investigation — that we continue our research “unto all the riches of the full assurance of understanding,” — that we go on as long as there is one point of the sacred book unexplored — “forgetting the things that are behind, and reaching forth unto those things that are before.”

We cannot but remark, hov; frequently a defect of soundness of mind is connected with unsteadiness of Christian profession. And indeed in all cases, important talents of influence are wasted, and valuable spheres of usefulness are contracted, by this evil. What servant of God, therefore, conscious alike of his responsibility and weakness, will not present his frequent and earnest petition to the throne of grace, “Teach me good judgment and knowledge?” These inestimable blessings are not the exclusive accomplishments #of highly-gifted intellects. The believer, weak in natural intelligence, but simple in dependence upon his God, will be not only guided, but established in the truth, even in the midst of abounding errors. He will be taught “not to believe every spirit, but to try the spirits, whether they be of God.” He will be led to “try the things that differ” in the church — not by the holiness of their several professors, (which — even if it were more perfectly apprehended — is not the decisive Test of Truth,) but by “the law and the testimony;” being assured, “that if they speak not according to this word” — though they be “angels of light” — “there is no light in them.”

HI. The memoir before us may also point out the ground and blessedness of Scriptural enjoyment. Miss GrahanVs full reception of the high principles of the gospel made Christian devotedness a privilege, and Christian resignation the path of peace. Her clear views of sovereign grace; her tender spi-Writ of assured confidence; and the bright beaming rays of her hope of glory, were sources of incessant energy and heavenly cheerfulness. The spiritual atmosphere in which she lived, communicated life to her fainting spirit. Her heart received a new bent, and found a new home in the bosom of her God. The staid sobriety of her character, the happiness she found in entire consecration of herself to God; her quiet composure of mind in the chamber of suffering; the overcoming strength and vigour sustaining her soul in joyfulness; abundantly proved, that she had not embraced an empty cloud, that she had not caught a shadow under the delusion of enjoying God; but that God was indeed the rest and portion of her soul.

But what, on the other hand, is the portion — what the prospect of the man (whether destitute of the profession of the gospel, or holding it in delusion), who lives “without God in the world 1 He must raise his “altar,” if he thinks of worship at all for the quieting of conscience — “To the unknown God.” He makes to himself a God after his own fancy, his own heart; and itprovesto be an infinite nothing. He cannot know his Creator.* He cannot therefore enjoy him. For want of this knowledge and enjoyment, he dooms himself to everlasting misery. He will not rest in God. He cannot rest in any thing short of God. If ever there was a remedy designed for man, bearing the character of Divine love, it is the gospel of Jesus, opening an uncreated source as alone sufficient to quench the thirst of immortal souls, “Ho ’ every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk, without money and without price. Wherefore do ye spend money for that which is not bread 1 and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear, and come unto me: hear, and your soul shall live.”

Let us hear the breathings of the holy and seraphic Baxter, after this soul-satisfying portion. ‘In thee I expect my true felicity and content. To know thee, and love thee, and delight in thee, must be my blessedness, or I must have none. The little tastes of this sweetness, which my thirsty soul hath had, do tell me that there is no other real joy. I feel

* See Miss Graham’s striking and original thoughts on this subject in the latter part of the Test of Truth.

that thou hast made my mind to know thee, my heart to love thee, my tongue to praise thee, and all that I am and have to serve thee. And even in the panting, languishing desires and motions of my soul, I find that thou, and only thou, art its resting place; and though love do now but search, and pray, and cry, and weep, and is reaching upward, but cannot reach the glorious light, the blessed knowledge, the perfect love, for which it longeth; yet by its eye, its aim, its motions, its moans, its groans, I know its meaning, where it would be, and I know its end. My displaced soul will never be well, till it come near to thee, till it know thee better, till it love thee more. Wert thou to be found in the most solitary desert, it would seek thee; or in the uttermost parts of the earth, it would make after thee. Thy presence makes a crowd a church; thy converse maketh a closet, or solitary wood or field, to be akin to the angelical choir. The creature were dead, if thou wert not its life; and ugly, if thou wert not its beauty; and insignificant, if thou wert not its sense. The soul is deformed, which is without thine image; and lifeless which liveth not in love to thee, if love be not its pulse, and prayer and praise its constant breath. The mind is unlearned, which readeth not thy name on all the world. He dreameth, who doth not live to thee. Oh! let me have no other portion! no reason, no love, no life, but what is devoted to thee, employed on thee, and for thee here, and shall be perfected in Thee, the only perfect, final object for evermore. Upon the holy altar, erected by thy Son, and by his hands, and his mediation, I humbly devote and offer to thee this heart. Oh! that I could say with greater feeling — this Jlaming, loving, longing heart! But the sacred fire which must kindle on my sacrifice, must come from thee. It will not else ascend unto thee. Let it consume this dross, so the nobler part may know its home. All that I can say to commend it to thine acceptance, is, that I hope it is washed in precious blood, and that there is something in it that is thine own. It still looketh toward thee, and groaneth to thee, and followeth after thee, and will be content with gold, and mirth, and honour, and such inferior fooleries no more. It lieth at thy door, and will be entertained, or perish. Though alas! it loves thee not as it would. I boldly say, it longs to love thee. It loves to love thee. It seeks, it craves no greater blessedness than perfect, endless, mutual love. It is vowed to thee, even to thee alone, and will never take up with shadows more; but is resolved to lie down in sorrow and despair, if thou wilt not be its rest and joy. It hateth itself for loving thee no more, accounting no want, deformity, shame, or pain, so great and grievous a calamity.’

Christians! You, like this holy man of God, have made trial of this portion; and you alone are competent to speak of it. You can bear testimony that the knowledge and enjoyment of God, coming to us through Christ, our Head, our All, is unspeakable bliss. It fills the most enlarged appetite of the soul. It fixes our hovering thoughts and restless anticipations. It perfects all our desires in holy delight and joy. It is the triumph of everlasting love over all the wretchedness, wants, and guilt of man. It gives supreme enjoyment in life, hope in death, a portion for eternity.

“Whom have I in heaven but thee? and there is none upon earth that I desire beside thee. My flesh and my heart faileth but God is the strength of my heart, and my portion for ever.11